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Whatever happened to empathy? Where have solidarity, charity, and compassion gone?
A series of earth-shattering social, economic, and technological trends converged to render empathy a tedious nuisance best avoided. Foremost among these is the emergence of modern technology.
Technology had and has a devastating effect on the survival and functioning of core social units, such as the community/neighborhood and, most crucially, the family.
With the introduction of modern, fast transportation and telecommunications, it was no longer possible to confine the members of the family to the household, to the village, or even to the neighborhood. The industrial and, later information revolutions splintered the classical family and scattered its members as they outsourced the family's functions (such as feeding, education, and entertainment).
This process is on-going: interactions with the outside world are being minimized. People conduct their lives more and more indoors. They communicate with others (their biological original family included) via telecommunications devices and the internet. They spend most of their time, work and create in the cyber-world. Their true (really, only) home is their website or page on the social network du jour. Their only reliably permanent address is their e-mail address. Their enduring albeit ersatz friendships are with co-chatters. They work from home, flexibly and independently of others. They customize their cultural consumption using 500 channel televisions based on video on demand technology.
Hermetic and mutually exclusive universes will be the end result of this process. People will be linked by very few common experiences within the framework of virtual communities. They will haul their world with them as they move about. The miniaturization of storage devices will permit them to carry whole libraries of data and entertainment in their suitcase or backpack or pocket. They will no longer need or resort to physical interactions.
Consider screens:
Screens have been with us for centuries now: paintings are screens and so are windows. Yet, the very nature of screens has undergone a revolutionary transformation in the last decade or so. All the screens that preceded the PDAâs (Personal Digital Assistant) and the smartphoneâs were inclusive of reality, they were AND screens: when you watched them you could not avoid (âscreen outâ) data emanating from your physical environment. âScreen-AND-realityâ was the prevalent modus operandi.
Consider the cinema, the television, and the personal computer (PC): even when entangled in the flow of information provided by these machines, you were still fully exposed to and largely aware of your surroundings. The screens of the past were one step removed: there was always a considerable physical distance between user and device and the field of vision extended to encompass copious peripheral input.
Now consider the iPhone or the digital camera: their screens, though tiny, monopolize the field of vision and exclude the world by design. The physical distance between retina and screen has shrunk to the point of vanishing. 3-D television with its specialty eyeglasses and total immersion is merely the culmination of this trend: the utter removal of reality from the viewerâs experience. Modern screens are, therefore, OR screens: you either watch the screen OR observe reality. You cannot do both.
Modern technology allows us to reach out, but rarely to truly touch. It substitutes kaleidoscopic, brief, and shallow interactions for long, meaningful and deep relationships. Our abilities to empathize and to collaborate with each other are like muscles: they require frequent exercise. Gradually, we are being denied the opportunity to flex them and, thus, we empathize less; we collaborate more fitfully and inefficiently; we act more narcissistically and antisocially. Functioning society is rendered atomized and anomic by technology.
Empathy is at the foundation of both altruism and collaboration. Thus, while it does consume scarce resources, empathy confers important evolutionary advantages both from the individualâs point of view (cooperation) and from the speciesâs (altruism.)
Yet, we are witnessing a marked decline in both the ubiquity and utility of empathy. The decline in physical violence is not a good proxy to a supposed rise in empathy: aggressionand narcissism merely mutated into non-physical forms enabled by technology.
(From the book "Malignant Self-love: Narcissism Revisited" by Sam Vaknin - Click on this link to purchase the print book, or 16 e-books, or 3 DVDs with 16 hours of video lectures on narcissists, psychopaths, and abuse in relationships: http://www.narcissistic-abuse.com/thebook.html)
Whatever happened to empathy? Where have solidarity, charity, and compassion gone?
A series of earth-shattering social, economic, and technological trends converged to render empathy a tedious nuisance best avoided. Foremost among these is the emergence of modern technology.
Technology had and has a devastating effect on the survival and functioning of core social units, such as the community/neighborhood and, most crucially, the family.
With the introduction of modern, fast transportation and telecommunications, it was no longer possible to confine the members of the family to the household, to the village, or even to the neighborhood. The industrial and, later information revolutions splintered the classical family and scattered its members as they outsourced the family's functions (such as feeding, education, and entertainment).
This process is on-going: interactions with the outside world are being minimized. People conduct their lives more and more indoors. They communicate with others (their biological original family included) via telecommunications devices and the internet. They spend most of their time, work and create in the cyber-world. Their true (really, only) home is their website or page on the social network du jour. Their only reliably permanent address is their e-mail address. Their enduring albeit ersatz friendships are with co-chatters. They work from home, flexibly and independently of others. They customize their cultural consumption using 500 channel televisions based on video on demand technology.
Hermetic and mutually exclusive universes will be the end result of this process. People will be linked by very few common experiences within the framework of virtual communities. They will haul their world with them as they move about. The miniaturization of storage devices will permit them to carry whole libraries of data and entertainment in their suitcase or backpack or pocket. They will no longer need or resort to physical interactions.
Consider screens:
Screens have been with us for centuries now: paintings are screens and so are windows. Yet, the very nature of screens has undergone a revolutionary transformation in the last decade or so. All the screens that preceded the PDAâs (Personal Digital Assistant) and the smartphoneâs were inclusive of reality, they were AND screens: when you watched them you could not avoid (âscreen outâ) data emanating from your physical environment. âScreen-AND-realityâ was the prevalent modus operandi.
Consider the cinema, the television, and the personal computer (PC): even when entangled in the flow of information provided by these machines, you were still fully exposed to and largely aware of your surroundings. The screens of the past were one step removed: there was always a considerable physical distance between user and device and the field of vision extended to encompass copious peripheral input.
Now consider the iPhone or the digital camera: their screens, though tiny, monopolize the field of vision and exclude the world by design. The physical distance between retina and screen has shrunk to the point of vanishing. 3-D television with its specialty eyeglasses and total immersion is merely the culmination of this trend: the utter removal of reality from the viewerâs experience. Modern screens are, therefore, OR screens: you either watch the screen OR observe reality. You cannot do both.
Modern technology allows us to reach out, but rarely to truly touch. It substitutes kaleidoscopic, brief, and shallow interactions for long, meaningful and deep relationships. Our abilities to empathize and to collaborate with each other are like muscles: they require frequent exercise. Gradually, we are being denied the opportunity to flex them and, thus, we empathize less; we collaborate more fitfully and inefficiently; we act more narcissistically and antisocially. Functioning society is rendered atomized and anomic by technology.
Empathy is at the foundation of both altruism and collaboration. Thus, while it does consume scarce resources, empathy confers important evolutionary advantages both from the individualâs point of view (cooperation) and from the speciesâs (altruism.)
Yet, we are witnessing a marked decline in both the ubiquity and utility of empathy. The decline in physical violence is not a good proxy to a supposed rise in empathy: aggressionand narcissism merely mutated into non-physical forms enabled by technology.
(From the book "Malignant Self-love: Narcissism Revisited" by Sam Vaknin - Click on this link to purchase the print book, or 16 e-books, or 3 DVDs with 16 hours of video lectures on narcissists, psychopaths, and abuse in relationships: http://www.narcissistic-abuse.com/thebook.html)
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